The third original work of Kalonymos is entitled _The Letter of Response_ (‪אגרת התשובה‬), addressed to the well-known Jewish philosopher Don Bonafoux Ibn Caspi (1280–1340), in which the latter's commentary on the Bible is critically reviewed, and especially his leaning to what is now called “the higher criticism”. Kalonymos expresses the opinion that it is unwise and even dangerous to meddle with the ideas which people may have formed in early life regarding the sacred volume, and that Ibn Caspi's commentary on it was therefore doing more harm than good. Incidentally we learn from _The Letter of Response_ that the writer was at the time of penning it a struggling youth, while Caspi was a man of affluence and position. It should, perhaps, also be mentioned that it existed at Munich in manuscript form till 1879, and that it was then published for the first time by the late Dr. Perles of Munich, under the title of _Kalonymos' Sendschreiben an Josef Caspi_. The fourth and last original work of Kalonymos is entitled _The Book of Kings_ (‪ספר מלכים‬), and deals chiefly with arithmetic, geometry, and astrology. It has hardly any intrinsic value at the present time as a scientific book, but deserves to be noticed because it was one of the few books which, as its title seems to indicate, was expressly written for the use of King Robert of Naples. It has never been printed, but exists as a MS. in Munich, where it was discovered some little time ago by Steinschneider^[112-2]. Kalonymos also made translations of works in various languages, the titles of some of which will be quoted at the end of this essay. One of these, however, deserves special mention. That is the ‪אגרת בעלי חיים‬, which consists of a free Hebrew translation of part of an Arabic work then in circulation under the title of _The Treatises of the Righteous Brethren_, and was edited by a certain Abalzapha^[113-1]. It is a fairy tale, containing a dialogue between men and beasts, in the presence of the king of birds, in which the question is discussed, whether man has a right to dominate over the world or not^[113-2]. Kalonymos invests this theme with a Jewish colouring by giving the chief part of the discussion to a Hebrew from the East, who is determined to prove by argument that the confessors of his own creed, at least, occupy a higher rank in the world than the animals. The former, he says, are the progeny of a noble line, and Moses and the other prophets have furnished them with numerous wise laws and regulations as to their proper conduct in life. They have, besides, temples and synagogues to pray in, as well as preachers and precentors to listen to, and their feasts and fasts afford them recreation for body and mind. In these advantages and pleasures, says the Hebrew in conclusion, the winged creatures do not participate, and it is therefore evident that they were destined by their Creator to be ruled by his chosen race.